Shloka 26
The Account of Mohinī (Mohinī-kathanam): Ekādaśī Nirṇaya, Daśamī Boundary, and Aruṇodaya
विहाय तां यत्प्रिययोगभुक्तिं पादस्थिता सापि ह्यदृष्यरूपा । सत्यं हि ते नाम विशालनेत्रे यन्मोहिनीत्येव जनो ब्रवीति ॥ २६ ॥
vihāya tāṃ yatpriyayogabhuktiṃ pādasthitā sāpi hyadṛṣyarūpā | satyaṃ hi te nāma viśālanetre yanmohinītyeva jano bravīti || 26 ||
Từ bỏ niềm hưởng thụ xưa sinh bởi sự kết hợp với điều yêu quý, nàng đứng dưới chân Ngài—thế nhưng hình tướng vẫn không thể thấy. Ôi bậc mắt rộng, danh xưng của Ngài quả thật thích đáng, vì người đời quả gọi Ngài là “Mohinī”, Đấng Mê Hoặc.
Unspecified narrator/poetic voice within the Adhyaya (stuti addressed to Mohinī)
Vrata: none
Primary Rasa: shringara
Secondary Rasa: adbhuta
FAQs
It highlights the irresistible, māyā-infused divine charm of Mohinī (Vishnu’s form): even what is “dear” and sought as enjoyment becomes secondary, and true refuge is pictured as standing at the Lord’s feet—where ordinary perception fails and the divine remains subtle (adṛśya).
Bhakti is implied through pāda-sevā (taking shelter at the feet): relinquishing pleasure-centered attachment and turning toward the Lord, recognizing that the Divine cannot be grasped by the senses alone, but is approached through surrender and praise (stuti).
No specific Vedāṅga (like Vyākaraṇa, Jyotiṣa, or Kalpa) is taught directly in this verse; its practical takeaway is ethical-spiritual discipline—renunciation of sense-enjoyment and cultivation of devotion through remembrance and praise.